根據既有的《韓非子》研究，從思想根源和人性預設兩種層面思考，展現出兩大特色。本文希冀能夠延伸思考的進路。首先，《韓非子》的理論被認為「歸本於黃老」本文藉此觀察《韓非子》和「黃老學」的契合程度。第二，《韓非子》中大談人的利己特質和人我衝突的必然性，本文想探知《韓非子》中看待衝突的真實定位。若從黃老學的觀點切入《韓非子》，發現「聖人」和「神明」是建構理論的核心概念，「道」透過「德」（精氣）和「理」（規律）表現於世，「聖人」則是透過修身足以存養精氣於內而致「神明」將因此有卓越的思慮，利於轉化「理」為具體規範，聖人一旦操持神明足以架接「自然」和「人事」兩種層面。職是之故，《韓非子》中的理論緣起和「黃老學」理論若合符節，透過對於《韓非子》中「聖人」的理解，可以得知人的欲望無限擴張並導致衝突的情境不是普遍的，而可以冀求一個能夠虛己並因勢的聖人改變混亂和衝突，聖人出入「自然」和「人事」在君主角色上充分發揮而體現道理。

Considering precedent studies on Hanfeizi, this essay presents three questions and attempts to give a solution to them. First, it is said that the theoretical framework of Hanfeizi belongs to the Huang-Lao school of thought. Still, we need to know the exact relation between them and whether they are consistent with each other or not. Second, Hanfeizi offers much discussion on the self-interested orientation of humans and the necessity of conflict with others. However, does this exactly mean that Hanfeizi recognizes the legitimacy of conflict? If we see Hanfeizi in a Huang-Lao perspective, we will find that the core concepts of its theoretical construction are ＂sheng ren (the sage),＂ and ＂shen ming (the spirit).＂ Tao presents itself in this world through ＂de (virtue or energy)＂ and ＂li (principles),＂ while the sage cultivates himself to foster virtue and lead to ＂shen ming (spirit)＂ thereby able to achieve incomparable excellence in thinking, which is useful to transform ＂li＂ into actual regulations. Once attained ＂shen ming,＂ the sage would be able to link ＂nature＂ and ＂human affairs＂ together. Therefore, we may conclude that, the content of Hanfeizi is consistent with the theories of the Huang- Lao school of thought, Moreover, by understanding the concept of the sage in Hanfeizi, one may acknowledge that man's infinite inflation of desire leading to conflict is not a universal condition. People can look forward to a sage who humbles himself and gives judicious guidance to cure disorder and conflicts. The sage searches himself into nature and human affairs, and exerts tao when playing different political roles.